In the chapter “Preliminary Outpouring” of Fear and Trembling, Kierkegaard questions how Abraham’s actions can be justified in the eye of the general public. Can everybody follow Abraham’s steps with the thought of committing murder, and then hope to achieve joy and peace after the killing? How applicable is it?
Kierkegaard differentiates Abraham’s acts by his loyal commitment to faith. In other words, Abraham is wholeheartedly convinced that he is acting upon God’s will and that whatever happened in outcome would grant him happiness, irrespective of Isaac’s end, because of his sincere devotion to faith. If, however, faith was taken away from him, his act would simply be considered brutal and purposeless.
What one must first strive for, is infinite resignation. In the second part of the chapter, Kierkegaard focuses on infinite resignation; that is, renouncing the one most important and most meaningful desire that one believes will give rise to happiness. If one is capable of renouncing this desire to its extent, it will serve like a fortified wall shielding the spirit from any jeopardy of the finite world. Kierkegaard claims that everyone is competent enough to reach infinite resignation. By reaching this state, you eliminate the possibility of even thinking of the impossible. Instead, you are fully guided by your spirit, and thus able to attain your potential since “spiritually speaking, everything is possible” (37). In other words, once you are immersed in this state of being, you will not be deceived; this is because, by renouncing and being self-sufficient, “peace and rest” await you (38).
The next step after resigning is faith. Faith presupposes one to have already resigned and to have already achieved eternal consciousness. Yet, there is a paradox. It is supposed that to get more than eternal consciousness, faith is needed. This is where Kierkegaard introduces the concept of the absurd. He argues that by faith you will receive what you initially resigned for. “By faith Abraham did not renounce Isaac, but by faith Abraham received Isaac” (41).
Yet, the feasibility of this faith is what elicits debate amidst Kierkegaard’s argument. Kierkegaard confesses the difficulties and misunderstandings that is expected when aiming to achieve this “movement.” He often articulates the “miraculous” nature of faith, and when relating to Abraham, states, “I cannot think myself into Abraham” (27). As soon as he attempts to apply this thought process in reality, he encounters obstacles, expressing the impossible; “I can swim in life, but for this mystical floating I am too heavy” (42).
Thus, instead of attempting to mirror Abraham, Kierkegaard offers you to judge for yourself the totality of the depiction of Abraham to see if you have the courage to venture something similar.
Very thought provoking, Roy... Thanks:
ReplyDeleteIn the first paragraph you ask:
"Can everybody follow Abraham’s steps with the thought of committing murder, and then hope to achieve joy and peace after the killing?"
This is a scary question to ask. My answer would be: I hope not...
And how about infinite resignation:
IF you give up your most important desire, and then have faith, you will ultimately be rewarded with that very same desire after all? That really is absurd! Why don't I just keep my Beanie Babies and skip the other steps?...
...and for this mystical floating I am too heavy, too!